邢唷> 欹[ 餜⊕bjbj0螑螑9I %/d84|"%; Gsuuuuuu$p!:O%%OO4###Os#Os###@-劎 <#_0#L!vL!#L!#<#OOO#OOOOOOOL!OOOOOOOOO g: Jewish hope versus revolutionary hope. He/she who hopes starts going toward an horizon that he/she can now neither perceive nor predict, yet this horizon already touches him/her and prevents him/her from remaining where he/she is. His/her hope might be founded on imagination, on a bet, on reason or on a promise but it does not rely on any precise positive knowledge that one could transmit to someone else since hope always exceeds what we know. To hope means not to agree to the idea that fate or necessity are the true and ultimate explanation of what is and to negate the fact that amor fati is the noblest wisdom. It also means an ability to perceive how we may get out of tragedy and despair while at the same time recognizing their terrible force and danger in our own lives. He/she who hopes is not a na飗e person, at least not always! Indeed in spite of a nihilism that is so often prevalent nowadays and which describes it as a pathetic or a laughable attitude, hope does not disappear from most human lives. On the contrary it always seems ready to come back in our liveson the pretence of the humblest signs that seem to encourage it. Hope may concern the history of a precise person, of a group of people, or (as we shall see) of humanity as such. In any case it urges he/she who is vigilant enough to decipher how some new possibilities remain hidden in a particular situation and in human condition as such and to work for the realization of these possibilities.Yet, as Bergson rightly pointed out, it might be the other way round: it抯 because one works for their realization that these possibilities reveal themselves as such and give us hope. Although some philosophers (for instance the Stoics or Spinoza) think hope is but a dream or an imaginary consolation for he/she who suffers without being wise enough to agree to his fate, hope remains a great force in most lives. When human beings fight for justice or for curing terrible illnesses they do hope they will succeed and their hope is also for times to come which means they are able to transcend their own finitude. It even seems that without hope no one could live. From the biblical point of view hope is first justified by God抯 promise to Abraham that he will become a great people and that in him all the families of the earth will be blessed (Genesis 12, 2-3). We抣l see latter on that the prophets have emphasized the idea that human history is not a fate but depends on our agreeing to God抯 promise about a happier future for the Jewish people and for the families of the earth. This biblical hope also leads us to think about death not as an ultimate defeat. It is even said in the Talmud that one main question will be asked to us when we抣l arrive in the world to come (HaOlam haba), this question is the following one: 揇id you keep hope alive in yourself during your life? In this paper I want to explain more in details what does hope mean in the Bible and especially according to the prophets since their vision of a happier future has been a reference for many secular thinkers. This happier future has also been described as messianism. I抣l turn to Ernst Bloch as one of these secular thinkers and explain why he thought Marxism could be understood as a messianic hope without any reference to a special Messiah or to the biblical promise. Then I抣l turn to Levinas (who was much interested by Bloch抯 work) and explain why hope requires form us not only an engagement in favour of a better future but also a radical change in the way we understand our finitude. I抣l conclude by turning to some more traditional Jewish understanding of hope and I抣l vindicate the following position: if we forget the promise (as it抯 the case in a secular attitude), we also forget a major dimension about hope, probably the most important one. Biblical hope. In the Bible hope (tiqva) is certainly the golden threat that prevents people from believing brutality and wars, suffering and despair are the true reality. Whenever something most unhappy and tragic happens the Bible is always looking for a new perspective: after Abel抯 murder by his brother Cain, Seth is born (Genesis 4, 25) whose own son, Enoch is characterized by hope according to Philo (); the terrible jealousy of Joseph抯 brothers gives way to a reconciliation; God puts an end to the bondage of the Hebrew people in Egypt and they are set free. Now how is it that hope is so strong in the Bible? It抯 founded neither on a bet or a calculation of one抯 own good luck nor on a reasonable or imaginary waiting of a better future, but only on God抯 promise. A promise is a gift which is also an engagement for the future. Israel抯 faith (emouna) testifies to this promise which does not mean that this future will occur without facing hard and even terrible times. Hope also needs courage and moral fighting against one抯 own despair. The promise is linked to the future and not to an escape from time (Plato for instance), but does it mean history accomplishes it as some philosophers such as Kant and Hegel would have it? We know that Kant for instance was waiting for God抯 or the nature抯 損lan to be realized in history in spite of and thanks to the wars that now prevail. One day peace and justice would overcome (). Now although such a description of the ultimate times might be compared to some of the prophets images about the future that God has promised to Israel (see Isaiah 65, 25; 66, 14 for instance), such a philosophical rationalization does not recognize what the biblical hope really is. It is not reducible to the secular hope which both the Age ofEnlightenment and latter on the revolutionary movements have approved of, arguing that a just and peaceful society will emerge from the terrible struggles that occur in history. What is the difference between the biblical hope and this revolutionary hope? In the first case - in the first case only - the promise enlightens the future, it helps us rely on the 搈ay be which is hidden in the events that occur, even when they are terrible (see Lamentations 3, 29), but provided that we don抰 forget the Covenant with God which gives this hope its true signification. In order for future times to be peaceful and just times we must also obey this Covenant, that is to say we must agree to transform ourselves otherwise this good future will never occur. When Jeremiah says: 揙 Lord, the hope of Israel (mikv Israel), all that forsake Thee shall be ashamed (17, 13), he is well aware that such a desertion is not only a private affair without consequences for other people, it does concern the history of the whole people. The great prophets who have given the biblical hope its most important features in the midst of the terrible events that were happening in their time never separated this hope from the promise and from the necessary transformation of every one in the people. The prophets strength did not come from their own cleverness or imagination but from the promise. We must now explain that this hope was not only linked to the future but also to the past. Let抯 explain this crucial point. Contrary to a common place understanding, what we hope is not an object (be it peace, justice, good health) exterior to our hope. If such was the case it would mean that hope is but a compensation, a reward or a salary that one may expect to receive one day. Now, according to Levinas who is here faithful to this biblical tradition about hope, 搕he expectation of fortunate events is not of itself hope because if such was the case it would mean that what remains irreparable in the past would be forgotten. 揟his compensating time is not enough for hope. For it is not enough that tears be wiped away or death avenged; no tear is to be lost, no death without a resurrection () The true object of hope is the Messiah, or salvation (). Now 搕here is hope only when hope is no longer permissible. What is irreparable in the instant of hope is that that instant is a present. The future can bring consolation or compensation to a subject who suffers in the present, but the very suffering of the present remains like a cry whose echo will resound forever in the eternity of spaces. At least it is so in the conception of time which fits our life in the world and which we shall () call the time of economy.Opposite to such an ordinary view point about hope, 揳ll the acuteness of hope in the midst of despair comes from the exigency that the very instant of despair be redeemed () hope hopes for the present itself It also means that even the most fortunate end of history and happiness of humanity do not justify the suffering of the individual. We see here that Levinas criticizes a teleological interpretation of history that justifies the suffering of the persons as means for a better future. According to him such an interpretation - be it a religious one or a secular one - always miss the point of hope and is also impossible facing terrible sufferings that we must never consider as means for something else. No theodicy, be it a secular one, is possible after the terrible events that happened in the XX e century. In the text I have quoted Levinas refers to the Messiah and he links his name to 搕he caress of a consoler which softly comes in our pain and whose concern is 搕he very instant of physical pain, which is then no longer condemned to itself, is transported 慹lsewhere by the movement of the caress, and is freed from the vice-grip of 憃neself, finds 慺resh air, a dimension and a future. Or rather, it announces more than a simple future, a future where the present will have the benefit of a recall(). According to the Talmud (Sanhedrin 98b) one of the Messiah抯 name is indeed 搕he consoler (Menahem) and Levinas views it as the vocation of human subjectivity as such. The Messiah is not a special man that will come some day and set history free from all sufferings, he stands for our human vocation as such. From a Jewish view point in order to keep God抯 promise alive in one抯 own psyche, one has to remember that although the temporality par excellence of hope is the future, it抯 of vital importance to remain in touch with the 揵eginning. The memory of the 揵eginning, of God抯 first words when He created the world - a creation that happens now - and when He gave us His Torah - which also happens now - gives us strength to persevere in our desire of justice and of peace in spite of all the tragedies that contradict it. This is what vindicates hope and this is also the testimony of Israel, the Rabbi of Gur argues (). Hope is only meaningful in a world that remains unaccomplished, a world which is still 搕o make (laasot) (Genesis 2, 2); a world in which God抯 promise that He will be He who He will be (Exodus 3, 14) still remains waiting for its fulfilment. This fulfilment has not already been accomplished the Jews say to the Christians. God抯 Kingdom is incompatible with all the injustices, the starvations and the unremitting wars that prevail. Yet if the Messiah has not come who would have delivered us from this terrible burden, it抯 because we don抰 behave as though we were ourselves the Messiah. That抯 precisely why our hope is not strong enough. The Messianic times are not separable from the certainty that the root of the Messiah抯 soul is hidden in each person抯 psyche(). What about the revolutionary hope? The revolutionary hope.In a commentary to his translation of a poem written by Jehuda haLevi, Franz Rosenzweig argues that 搕he false Messiah is as old as the true Messiah and 揾e separates every Jewish generation into those whose faith is strong enough to give themselves up to an illusion, and those whose hope is so strong that they do not allow themselves to be deluded. He concludes thus: 搕he former are the better, the latter the stronger. The former bleed as victims on the altar of the eternity of the people, the latter are the priests who perform the service at this altar. And this goes on until the day when all will be reversed, when the belief of the believers will become truth, and the hope of the hoping a lie (). In Rosenzweig抯 time the former (those he calls the better) were Jews who had become communist, socialist or bundist and zionist. They could not bear their people抯 poverty, misery and also persecution and they decided to act within history so as to improve their situation or even to change completely the order of the world. They oppose the Jews who remained faithful to their traditional way of living, studying and praying in spite of poverty, misery and persecution. These Jews are called the stronger by Rosenzweig since they remain waiting for the true Messiah who certainly willcome one day and save the world.Among the former were many Jews who had sometimes received a traditional education but decided to turn to the revolutionary ideals of their time since they thought this education was vain while modern philosophical ideas gave them the certainty that human beings could take their history in hand. They wanted to keep the messianic hope of their ancestors alive but to do away with the divine promise that gave it its true meaning and strength. They argue this promise was but an illusion while their hope in a just society that could be achieved now was founded on a rational explanation of history. At first glance what they wanted to achieve looked very much like what the prophets were waiting for: 揟hou shalt be called, The city of righteousness (Isaiah 1, 26); 揤iolence shalt no more be heard in thy land, wasting nor destruction within thy borders (Isaiah 60, 18). Yet these revolutionaries wanted to achieve this righteousness and this peace without listening any more to God抯 voice since this God, so they argued, was but an illusion.In his famous book, The principle of Hope, Ernst Bloch establishes 揳n encyclopaedia of hopes (). In this encyclopaedia the Jewish texts - the Bible but not the Talmud and all the other traditional texts that are necessary to interpret it - plays a key role. Bloch explains that the Bible gives us ground for hope especially when it describes how the Hebrew escaped from their bondage in Egypt. Hope is also founded on God抯 answer to Moses when He tells him that His name is - 揑 shall be who I shall be (Exodus 3, 14). Bloch says the Bible is most interesting because it gives us hope in the future since it teaches us that history is not yet accomplished. Now human beings don抰 have to wait for a new Moses, they have to fight for the success of justice, freedom, peace and happiness which are real possibilities although they still remain hidden. When Isaiah reminds the people of the fast which God has chosen, that is to say, to loose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, and (...to) break every yoke ()to deal one抯 bread to the hungry and to bring the poor that are cast out to one抯 house ( see 58, 6-7), Bloch could understand this prophecy as describing some of the main features of the 揌omeland (Heimat) he was expecting in due time.On the one hand Bloch is interested by the dreams of human beings since it means they do not accept defeat. He writes in praise of utopia and imagination which show that human subjective life is greater than what is. The category of possibility is thus one main category of the subjective life according to him. On the other hand, he takes for granted that the world itself is not 揷ompact, it抯 not yet at the end of its own possibilities and he describes it as a 損rocess. Bloch is a Marxist who does not believe that 損rogress is a necessary device. He is optimistic but not in a simple ideological way. He says that this historical process relies on certain conditions that have to get matured before human beings can play their part. His optimism is the one of an activist who wants to liberate the oppressed elements within a society while he knows everything is not possible at once. He writes in favour of a new alliance: no more an alliance between God and human beings but an alliance between human beings dreams and the dispositions toward constructive changethat are already inscribed within the depth of reality. One has to act according to the possibilities of the historical process, which means one has to be on the 揊ront (Boch抯 word). The philosopher speaks of a materialist hope: past times still contain a future that has not yet been realised. This future is not a return to the past, it抯 something completelynew although one may compare it to the biblical eschatological times predicted by the prophets and which Bloch interprets in a complete secular way. He quotes Isaiah announcing 搉ew heavens and a 搉ew earth that will be created by God (65, 17) and he praises the category of 揘ovum. This Novum is prior to the Ultimum, which will be its triumph (). Bloch argues that Judaism (and other religions) is ambivalent since on the one hand it hopes for a better future but on the other hand it remains an an authoritarian alibi that makes us submit to alienation and suffering. Or, in Marx抯 words 搑eligion both testifies to real misery and protests against it.According to Bloch hope is a principle of reality, it relies on its secret possibilities (both subjective and objective) but hope does not need any promise. This is a typical attitude of 搕he better ones that Rosenzweig was describing in the quotation I mentioned a while ago.Bloch assumes that he/she who fights for a just, free and peaceful future is also fighting for what he calls: 搕he good. This 揼ood is a possibility hidden in the objective process of reality and he/she who is on the revolutionary Front of history is anxious to make it become concrete. He/she who understands what kind of actions is necessary now in order to remain on the Front will not take into account the point of view of those who do not agree with him/her. More than that since such a point of view, so the revolutionaries argue, is hostile to hope, one has to fight against it in order to remain in the good direction of history. It is of course an old story, it抯 in the same manner that human beings have always tried to clear themselves of whatever violence they have been using while pretending acting for a better future (). It is also typical of Western thought抯 explicit or implicit theodicy: pains are subordinated to a finality - be it a religious one or a materialistic one - 揼limpsed by faith or belief in progress. That is 搕he grand idea necessary to the inner peace of souls in our distressed world Levinas says ().Now it抯 also the grand idea necessary for committing terrible acts without feeling any remorse of conscience. When fighting for the better future Bloch is praising - communism - there is no room for pity, for moral consciousness, Czeslaw Milosz argues. In fact whenever 搒cience or 搑ational objectivity is a substitute for conscience () one feels untitled to do terrible acts in the name of this future. One wants to do away with one抯 own doubts and one refuses to testify now to the ideals one is fighting for. Sometimes the revolutionary ideals are really present in the community of those who fight. 揙ne had been in a community where hope was more normal than apathy or cynicism, where the word 慶omrade stood for comradeship and not, as in most countries, for humbug Georges Orwell writes in Homage to Catalonia (). When such is the case the future the comrades are fighting for really seems worth working hard for it and even loosing one抯 own life for it. But when betrayalbetween the comrades occurs - as was the case in Catalonia - and also the prevalence of hatred over concern for the people, how may one still trust in this just and happy future? This is precisely what happened to Orwell who suddenly found himself guilty of 揟rotskysm which was enough for getting him into prison by his former comrades (). Is it possible to hope for the fulfilment of a just and peaceful society if we do away with our conscience because science or a so called rational process of history are a substitute for it? In the twentieth century so many terrible tragedies occurred in the name of 搕he good that it is no more possible to link hope and theodicy. 揝uffering and evil inflicted deliberately, but in a manner no reason set limits to, in the exasperation of reason become political and detached from all ethics Levinas says who concludes that the most revolutionary fact of this century is this end of theodicy ( What about hope then? Back to Jewish hope.If the better future one is fighting for remains 搘ithout hope for the self (), this is not a failure according to Levinas. The future in which I will not be and which my work anticipates signifies the passage into the time of the other and the resurrection of the irreplaceable instant. The philosopher recalls that in 1941 - 揳 hole in history, a year when all the visible gods had abandoned us, where God was truly dead or had gone back to his irrevelation - L閛n Blum who was in prison at that time finished a book for the generations to come, for a time in which he would no longer be. Levinas underlines the dimension of hope and nobility inherent in this project: 揳 man in prison continues to believe in an unrevealed future and invites us to work in the present for the most distant things of which the present is an irrefutable denial (). Yet, in order that hope may continue to promise us a world, there where confusion and misery predominate, it抯 not enough to fight for justice and peace, one must let this justice and this peace illuminate one抯 own psyche now, even in the dark times. The messianic hope is indeed a hope for this world but it will never become concrete unless we start fighting against our own hatred or simply our own desire to persevere in our own being without the other interfering in our so called tranquillity or happiness. Yet we must not be content with a revolutionary hope if this hope only means fighting against another class, another people and so on without questioning our own desire to become powerful as soon as possible. Indeed we know that when 搕he highest hope and 搕he highest power coincide, intolerance and violence also become greater and greater. 揈xtreme violence coincides with extreme hope when this hope claims to totalize signification, be it a political or a religious signification, Paul Ricoeur rightly argues (). One has to be patient and one has to do away with one抯 desire of being powerful now. 揑 charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please (Song of songs 2, 7). It means one must not be impatient and try to have the Messiah come before He decides to come, the Midrash says (). Now the commandment to be patient is necessary because, in spite of their crucial importance, history and politics do not detain the ultimate meaning of the collective redemption. One must not try to make the Messiah come within our history and our politics while pretending they are more understandable and more endurable when we do so.After the so tragic events of the XX e century that testify to the end of theodicy, politics and history now demand揺ven more from the resources of the I in each one of us, says Levinas (). The Messiah is hidden within our own psyche and it means we have to awaken his spirit while acting, and not be content by pretending we抣l do that afterwards. It means we haveto suffer really from the other抯 suffering and to be responsible for it before pretending acting - or while acting - for justice and freedom. Politics and fight for freedom and justice remain necessary - Levinas is not apolitical as some critics argue, and he was also most interested by both Marx and Bloch - but when this fight misses the former point - a responsibility of one for another before one can expect any reciprocity - this fight always becomes insufficient and even dangerous.Suffering is not by itself redemptive and it is certainly not sufficient to save humanity. Yet according to Levinas - as I have already mentioned - we must recall that one of the names of the Messiah is Menahem, the consoler. Why is that? Faithful to Rabbi Nachman who, in the Talmudic Tractate Sanhedrin (98b, 99a), identifies the Messiah with the 揑 (le Messie c抏st moi), Levinas argues that the Messiah is the just person who suffers because he/she has heard the call coming from the suffering of the other and has taken upon himself/herself the immense burden which emanates from it. 揟he fact of not evading the burden imposed by the suffering of the others defines ipseity itself. All persons are the Messiah (). Messianism is an interior event while being at the same time linked to my action within history. Messianism 搃s not the certainty of the coming of a man who stops History. It is my power to bear the suffering of all. It is the moment when I recognize this power and my universal responsibility (). The messianic rupture is here identified with the advent of the human I in worldly violence. This is the unique power we must be looking for, but this is also a paradoxical power since it requires from me to put into question my desire to persevere in my own being only. On the other hand it抯 not a free decision, it comes from the other who awakens in me this messianic vocation, or better said this election. The 揑 is sensitive to what occurs in history, it feels within itself 搕he absurdities that history realizes , it does not surrender to them. This does not signify that this 揑 has to give up action in history or political engagement and the hope for a better future, but it is an invitation to meditate on the present instant and on the possibilities of salvation it harbors within it. In the extremely painful conditions of the Jewish communities in eighteenth century Central Europe, Hasidism also stressed the idea of a redemption that could arrive any time. Thus when a person attempts to elevate himself/herself toward the source of all life and to take with him/her the rest of the creation, and mostly the wicked, he/she works for redemption in the present world. The meditation on the Biblical verse, 揂ssuredly, the Eternal is present in this place and I am unaware of it (Genesis 28, 16), drives Rabbi Ephra飉 of Sedylkov to identify exile with the sleep of the soul cramped in its interests which only reinforce the pretentious and blind narrowness of the I. It leads him to think of redemption as the awakening of that soul. Guided by the light of the Torah each person has the possibility and the obligation to be the redeemer of the world, at least of the part entrusted to him/her and which he/she alone can save.From that view point the much awaited Messiah does not play the role of a national saviour but rather - in a more urgent fashion - that of a redeemer of individual souls, of a spiritual guide toward the light of the Infinite within oneself and outside oneself.Both Levinas and the Hassidim (Levinas was not one of them) teach us that even when history is full of hatred - and it抯 always the case - it remains possible to find the way back to a 損oint hidden within ourselves that is not contaminated by evil. Human hope depends on this certitude. From that view point the best achievement we may celebrate cannot to away with our intimate and always unfinished fight against the dark forces that inhabit us and that so often urge us to celebrate death instead of life. Shall we be able to lead these forces back to this 損oint ()?This is a necessary fight. Indeed how could the world become 揳 home for God (as the Hassidim say) or a 揾ome for humanity (as Levinas on the one hand and the revolutionaries on the other say)as long as our psyche refuses to be one? How could this world become a world of justice, peace and freedom if we despise this fight? Revolutionary hope and Jewish hope are at this very prize. C.C. Philo of Alexandria, Quod deterius, trad. I.Feuer, Paris, Editions du Cerf, 1965, 138, p.103. Philo uses the word elpis , which is translated by the word hope and he quotes the Greek translation of the Bible (the Septante) according to which Enosh 珷hoped to call upon God抯 name牷 (Genesis 4, 26). See, Kant, Histoire universelle du point de vue cosmopolitique, Proposition 8, trad. L.Ferry, in 寀vres compl鑤es, Paris, Gallimard, 珷Biblioth鑡ue de la Pl閕ade牷, t.2, 1985, p.202. See, note 4. Emmanuel Levinas, Existence and Existents, translated by A.LIngis, The Hague-Boston, Martinus Nijhoff, 1978, p. 89-90 and p.91-9. R. Yehouda Lieb of Gur, Sfat Emet, Al haTorah vehamoadim, Jerusalem, haMakhon haTorani I閏hivat Or-Etsion, t.1, about the Jewish feasts, p.231. Hai Goali, Torat haGeoula chel Rabbi Tsadoq haCohen miLublin, Jerusalem, 1994, t.1, p.55. In Nahum N.Glatzer, Franz Rosenzweig, His Life and Thought, New York, Schocken Books, (1953) 1976, p. 350. Ernst Bloch, Le principe esp閞ance, trad. F.Wuilman, Paris, Gallimard, 1976, t. 1, p.27. See Ernst Boch, Le principe esp閞ance, op.cit., t.1, p.245. See Ernst Bloch, Le principe esp閞ance, op.cit., t.3, p. 557-558 and p.560. Emmanuel Levinas, 珷Useless suffering牷 in Entre nous Thinking of the other, translated by Michael Smith and Barbara Harshaw, New York, Columbia University Press, 1998, p.96. See Czeslaw Milosz, La pens閑 captive, trad. A.Prudhommeaux et l抋uteur, preface by K.Jaspers, Paris, Gallimard, 1953, p.133. George Orwell, Homage to Catalonia (1938), London, Penguin Books, 2000, p. 88. Ibid., p. 173. See Emmanuel Levinas, Entre nous, op.cit., p. 97. Emmanuel Levinas, En d閏ouvrant l抏xistence avec Husserl et Heidegger, Paris, Vrin, 1967, p.102. Emmanuel Levinas, Humanisme de l抋utre homme, Montpellier, Fata Morgana, 1972, p.44. Paul Ric渦r, La critique et la conviction, Entretien avec F.Azouvi and M.de Launay, Paris, Calmann-L関y, 1977, p. 233-234. Midrash Raba on The song of songs, II, 7, in Soncino Press, London, Jerusalem, New York, 1977, p. 113-116. 珷Useless suffering牷, op.cit., p. 100. Emmanuel Levinas, Difficile Libert, Paris, Albin Michel, 1976, p. 120; Difficult Freedom, trans Sean Hand, Baltimore, John Hpkins University Press, 1991, p. 89. Ibid., p. 120; p. 90. (my emphasis). See R. 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It also  !G288T!! !817 TN3#髏嘆崊嘆N L^i`means anT8782%%78TX4}#髏嘆崊嘆4L^iP %%T~>#髏嘆崊嘆~ L^idability to 781%%8%TT?c#髏嘆崊嘆?L^iP t%TdF#髏嘆崊嘆d=L^iperceive how we may get out of tragedy and despair 88!2818%%88G%%G8%&T81%%78%%88%%7%$!87881%%888%$88278  T M'髏嘆崊嘆N L^iwhile at the same time recoG88""8""78""18S8""T8!"!828T' 髏嘆崊嘆 L^idgnizing the78187""88T8 '8髏嘆崊嘆 'L^iir terrible force and danger in our!""8!!88"!8!28"788!"87878!"8""78!TT8'Y髏嘆崊嘆8L^iP e"T`Z'髏嘆崊嘆ZL^iTowna8G7TX'G髏嘆崊嘆L^iP  TpN0 髏嘆崊嘆NL^iXlives.182TX1h 髏嘆崊嘆1L^iP Ti 髏嘆崊嘆iL^ipHe/she who hopeH8288G888788TT 髏嘆崊嘆L^iPs2TX 髏嘆崊嘆L^iP T 髏嘆崊嘆L^ipis not a nave 27878818TX  髏嘆崊嘆 L^iP T ; 髏嘆崊嘆 !L^iperson, at least not always! 78!2888782788G912TT<W 髏嘆崊嘆<L^iP /1TXF 髏嘆崊嘆X L^idIndeed in 888787 T|N | 髏嘆崊嘆Ng L^i\spite o2887T` | 髏嘆崊嘆g L^iTf mTT !| 髏嘆崊嘆g L^iPa 7TX" \| 髏嘆崊嘆"g L^iP T|] | 髏嘆崊嘆]g L^i\nihilism882TTX | 髏嘆崊嘆g L^iP T` | 髏嘆崊嘆g .L^ithat is so often prevalent nowadays and 782277788!8188888G88812787TX | 髏嘆崊嘆 g L^iP T | 髏嘆崊嘆 g L^itwhich describes itG8288822!882TX F| 髏嘆崊嘆g L^iP  TdN  髏嘆崊嘆N L^iTas 82%&T`  髏嘆崊嘆 L^iTa 7&%T  髏嘆崊嘆 L^ihpathetic or 88782%&8 &%T` T 髏嘆崊嘆 L^iTa e8%&TU  髏嘆崊嘆U L^i`laughable8878788TX Q 髏嘆崊嘆 L^iP %&TR 髏嘆崊嘆R L^i`attitude,7788TX 髏嘆崊嘆 L^iP &%T   髏嘆崊嘆 L^ihope does not disappear from8878%&8782%&78&%8278878!&% 8STX 7 髏嘆崊嘆 L^iP %&Td8  髏嘆崊嘆8 L^iTmostS82TX F 髏嘆崊嘆 L^iP  T,N b 髏嘆崊嘆NM %L^ihuman lives. On the contrary it 88S88))182)N8))87))288!8!1))*)T b 髏嘆崊嘆M L^ihalways seems i8G813*288T2)T b 髏嘆崊嘆 M L^ixready to come back!7881))8))28S8))8822TX b 髏嘆崊嘆M L^iP ))T Fb 髏嘆崊嘆M L^i`in our 8))88! TlNf  &" WMFC 糎績髏嘆崊嘆N L^iXlives182TXf  髏嘆崊嘆 L^iPon88TXf  髏嘆崊嘆 L^iP ##Tf N 髏嘆崊嘆 7L^ithe pretence of the humblest signs that seem to78"#8!78818"#7##87#"87T881"#2782#"87"#278S#"8TXO f 髏嘆崊嘆O L^iP "#T f ! 髏嘆崊嘆 L^ilencourage it. 77288!878"##Tp"f F 髏嘆崊嘆" L^iXHope G887 TN uH 髏嘆崊嘆N3 L^i|may concern the histoT8128828!888828Tv H 髏嘆崊嘆v3 L^iry of a precise person, !1888!822878!288Td H 髏嘆崊嘆 3 L^iTof 7T H 髏嘆崊嘆 3 L^ixa group of people, 87!888777888TT! <H 髏嘆崊嘆!3 L^iP T= GH 髏嘆崊嘆=3 L^ihor (as we 8!!82G8 TxNL 髏嘆崊嘆N 2L^ishall see) of humanity as such. In any cas288!!288!! 7! 87T881!!82!!2828! 8! 881!!282T L  髏嘆崊嘆 L^ie it urges he/she who is 8!!! 8!782!!88187!!G88!!2!!TL G 髏嘆崊嘆 L^i`vigilant 1788 TpN . 髏嘆崊嘆N L^iXenough887878TX . 髏嘆崊嘆 L^iP T, F. 髏嘆崊嘆 PL^ito decipher how some new possibilities remain hidden in a particular 8 782878! 88G 28T8 78G 8822882 !8T88 88778 8 8 78!288  TN2  髏嘆崊嘆N L^ilsituation and 28878""878"TT2  髏嘆崊嘆 L^iP "T 2 髏嘆崊嘆 L^iin human condition as such 8"!87S88""278878""82""1818""TH 2 F 髏嘆崊嘆 *L^iand to work for the realization of 878""8""G8!2""8!"!88""!881888"!7 TN  髏嘆崊嘆N L^ixthese possibilities.8827%$8822882T` < 髏嘆崊嘆 L^iTYetB8T0=  髏嘆崊嘆= &L^i, as Bergson rightly pointed out,%$82%$C8!7288$%!782%%78878$%78TX  髏嘆崊嘆 L^iP $%Td a  髏嘆崊嘆 L^iTit $$Tb F 髏嘆崊嘆b L^i|might be the other T78$%87%%87%$878! TM J 髏嘆崊嘆Nr CL^iway round: it s because one works for their realization thG91 !8888 2 7827828 887 G8!22 8! 88! !881888 8TK   髏嘆崊嘆K r L^i|at these possibilitie7 8828 882288T` F 髏嘆崊嘆r L^iTs 1 TxN 髏嘆崊嘆N 2L^ireveal themselves as such and give us hope.!818887T28182822828878718827888TT ' 髏嘆崊嘆 L^iP K TTN tm髏嘆崊嘆NXL^iP 'T(s Gm髏嘆崊嘆uXOL^iAlthough some philosophers (for instance the Stoics or Spinoza) think C88878&&27T8%88818878!2&&!8!&&828828%&88&&C822&&8!&&C88718!&&882 TNq髏嘆崊嘆N L^i`hope is 8878((2(TTq髏嘆崊嘆L^iP (TqF髏嘆崊嘆JL^ibut a dream or an imaginary consolation for he/she who suffers 88((8((8!87T((8!((88((T8788!1((28828878('8!((88188((G88((288!2 T&" WMFC (績dMES髏嘆崊嘆N>YL^iwithout being wise enough to agree to his fate, hope remains a great force G888!!8887!!G28!!788878!!8! 87!88!!7!!72!!87!!7887!!!7T872!!8!!7!88 8!27 TXNWF髏嘆崊嘆NWL^iin most lives. When human beings fight for justice or for curing terrible 8+*T82++182+(b768+*87T78+*88872**78**8!*+8227+*8!+*7!++28!87++8!!88 TlN9髏嘆崊嘆N$L^iXillne88TXE9髏嘆崊嘆$WL^isses they do hope they will succeed and their hope is also for times to 2282 781 88 7788 881 G 2822887 887 78! 8878 2 828 8! T81 7 TTN=_ 髏嘆崊嘆N,L^icome which means they are able to tra28T7''G828''S8881&'881''8!8'&888&'8&' 8T<` =*髏嘆崊嘆` (L^inscend their own finitude. It even 822788''88!''8G8'&8887''''8188 TN髏嘆崊嘆N L^ihseems that w288T178GTG髏嘆崊嘆 L^itithout hope no one887788887878TXH髏嘆崊嘆H L^iP TT髏嘆崊嘆 L^iPc2TV 髏嘆崊嘆  L^idould live.78818TTW  髏嘆崊嘆W L^iP K TTN#t髏嘆崊嘆N}L^iP 'T u# 髏嘆崊嘆u}#L^iFrom the biblical point of vie=!8T!!88 !8828! 888!!7!!18T # 髏嘆崊嘆 } L^idw hope isG!!8888!!2TX #A 髏嘆崊嘆 }L^iP TlB # 髏嘆崊嘆B }L^iXfirst!2TX #$ 髏嘆崊嘆 }L^iP !!T #F髏嘆崊嘆% }L^ijustified by God s promise 8288! 81!!N882!!8!7T28 % % % TN; 髏嘆崊嘆N7L^ito Abraham that he will become a great people 8'&C8!877T'&88'&87''G''8828S8&'8&'7!88'&88788&'% % % T`<  髏嘆崊嘆< L^iTand788% % % T` V 髏嘆崊嘆 L^iT &''TW F髏嘆崊嘆W L^ithat in him all the 88''8&'8S'&8''87 TN  x髏嘆崊嘆Nc;L^ifamilies of the earth will be blessed (Genesis 12, 28T8278878!8G88882188!N78822788TT  x髏嘆崊嘆 cL^iP-!T  Fx髏嘆崊嘆 c#L^i3). We ll see latter on that 8!b718888 7887 TN|髏嘆崊嘆NL^i|the prophets have emp88 8!87881 7818 7T8T|F髏嘆崊嘆AL^ihasized the idea that human history is not a fate but 782188 78 887 88 87S88 828!1 2 88 7 78 87 TLNE^髏嘆崊嘆NIUL^idepends on our agreeing to God s promise about a happier future for the 8878881&%87&%88!%&87 8887&%7&&M881&%8!7T28%&7878%&7%&87888!&%88 8%%8 &&88 T|NbF髏嘆崊嘆N]L^iJewish people and for the families of the earth. This biblical hope also leads 28G28878877878!878T8177888!7>82882887878188782 TN&" WMFC 績xD髏嘆崊嘆N/ L^ihus to think82''8'&881TXyD髏嘆崊嘆y/L^iP ''Tq D髏嘆崊嘆/3L^iabout death not as an ultimate defeat. It is7878'&7887''78&'81''78'&8T88'&8788'''2TXr  D髏嘆崊嘆r /L^iP &'Td D髏嘆崊嘆 /L^iTeven7188TXD髏嘆崊嘆/L^iP ''TFD髏嘆崊嘆/L^ilsaid in the 288&'8&'78 TdNHF髏嘆崊嘆NYL^iTalmud that one main question will be asked to us when we ll arrive in the >8T78""88""788!"S78""788278""G""88!!82288!8!"82!"G888""G8""8!!18""8""78 % % % TM{)髏嘆崊嘆NL^ipworld to come (G8!8$$8$$18S8#$!% % % T|*髏嘆崊嘆| L^idHaOlam habaH8M8R$$8888% % % TT1)髏嘆崊嘆L^iP)!T2 )髏嘆崊嘆2L^ip, this question$$82$$787288TX 8 )髏嘆崊嘆 L^iP #$TX9  )髏嘆崊嘆9 L^iPis2TX  )髏嘆崊嘆 L^iP $$T  )髏嘆崊嘆 L^itthe following one87$#88G87$$887T| J)髏嘆崊嘆 L^i\:  Did $$!H8#TTKn)髏嘆崊嘆KL^iP $TloF)髏嘆崊嘆oL^iXyou 188 TdN.'髏嘆崊嘆NL^iTkeep2888TX(.^髏嘆崊嘆(L^iP T_.%髏嘆崊嘆_ L^i`hope alive8788818TX&.]髏嘆崊嘆&L^iP T^.E髏嘆崊嘆^ L^idin yourself8188!28TXB.y髏嘆崊嘆BL^iP Tz.@ 髏嘆崊嘆zL^ipduring your life78!87188!7TXA . 髏嘆崊嘆A L^iP? 8!TT . 髏嘆崊嘆 L^iP K TTN髏嘆崊嘆NL^iP K TTNt髏嘆崊嘆NnL^iP 'Ttub 髏嘆崊嘆un1L^iIn this paper I want to explain more in 8!!82!!8788!! !!G88!!8! 81888! T8!8!!7 !Tc 髏嘆崊嘆c nL^idetails what does hope mean8882!!G88!!8782! 7888 !S888TXF髏嘆崊嘆nL^iP  TpNF髏嘆崊嘆N[L^iin the Bible and especially according to the prophets since their vision of a 8##88"#C87#"887#"8188281##8228!887"#7"88"#8!78872##2828"#88!##1288#"7"#8 T Ni髏嘆崊嘆NT L^ihappier future has been a r88788!"!78!8!"881""7888!"8!"!TFi髏嘆崊嘆T8L^ieference for many secular thinkers. This happier 78!7828!!8!!"T781""28288!"!8827!2""=82""78788  TtNm 髏嘆崊嘆N1L^ifuture has also been described as messianis88!888281887878822!88882T822882Td ma 髏嘆崊嘆 L^iTm. TTb mQ 髏嘆崊嘆b L^ilI ll turn to 8!88TTR mm 髏嘆崊嘆R L^iP Tn mF髏嘆崊嘆n L^i|Ernst Bloch as one C!82C82882787 TN7O髏嘆崊嘆N:L^iof these secular thinkers7++8828*+28288!+*8828!2TX8O髏嘆崊嘆8:L^iP ++TFO髏嘆崊嘆:4L^iand explain why he thought Marxism could be 788+*81888+*G91++88++78878++S7!22T++2887++87 TNS髏嘆崊嘆NL^t&WMFC績iunderstood as a messian8878!2878!!82!!8! T72288TS髏嘆崊嘆:L^iic hope without any reference to a special Messiah2!!8878!!G888 !881!!!88 8828! 8!!8! 28828!!S82277TTS*髏嘆崊嘆L^iP % % 6i6^i6^66h6]h6]66g6\g6\66f6[f6[66e6Ze6Z66d6Yd6Y66c6Xc6X66b6Wb6W66a6Va6V6 6 `6U`6U 6  6 _6T_6T 6  6 ^6S^6S 6  6 ]6R]6R 6  6 \6Q\6Q 6 6[6P[6P66Z6OZ6O66Y6NY6N66X6MX6M66W6LW6L6  H."System--@Times New Roman---  2 ndG ,H',s_ 2 n_s1 2 n_s ,s_''@"Helvetica------  2 tGJ@ Helvetica------G2 t(Gewish hope versus revolutionary hope         - @ !/u-2 t1G. --- 2 t@G  2 tWG  2 dG  2 dG  2 dG --- 2 dG 2---2 PGHe/she who hopes starts going toward an horizon that he/she can now                 2 dUGneither perceive nor predict, yet this horizon already touches him/her and                     A2 d$Gprevents him/her from remaining          O2 -Gwhere he/she is. His/her hope might be           2 d[Gfounded on imagination, on a bet, on reason or on a promise but it does not                    2 d Grely on a   2  Gny precise    2 G A2 $Gpositive knowledge that one coul       22 &Gd transmit to someone     >2 #d"Gelse since hope always exceeds        2 #mG #2 #rGwhat we know.   =2 #!GTo hope means not to agree s       2 6dZGto the idea that fate or necessity are the true and ultimate explanation of                       @"Helvetica------M2 Jd,Gwhat is and to negate the fact that        ---2 J Gamor fati   ---"2 JGis the nobles    ,2 JXGt wisdom. It also     2 ]d Gmeans ann  2 ]G 2 ] Gability to    2 ]G g2 ]=Gperceive how we may get out of tragedy and despair            ;2 qd Gwhile at the same time reco         2 qT Ggnizing the    F2 q'Gir terrible force and danger in oure          2 qG 2 qGown 2 qG 2 dGlives. 2 G %2 GHe/she who hope    2 !Gs 2 *G %2 3Gis not a na飗e     2 G =2 !Gperson, at least not always! n         2 G 2  GIndeed in   2 dGspite o   2 Gf t 2 Ga 2 G 2 Gnihilism  2 G P2 .Gthat is so often prevalent nowadays and            2 NG (2 XGwhich describes it    2 G 2 dGas 2 Ga  2 Gpathetic or   2 Ga 2  Glaughable   2 \G 2 i Gattitude,  2 G ;2  Ghope does not disappear from      2 G 2 Gmost 2 G C2 d%Ghuman lives. On the contrary it        2  Galways seems    +2 Gready to come back     2 G 2  Gin our e  2 dGlivesi 2 Gon 2 G ^2 7Gthe pretence of the humblest signs that seem to              2 AG "2 MGencourage it.  2 GHope /2 dGmay concern the histo       72 Gry of a precise person, r       2 Gof ,2 Ga group of people,       2 G 2  Gor (as we    V2 d2Gshall see) of humanity as such. In any cas            :2 Ge it urges he/she who is m       2  Gvigilant   2 dGenough 2 G 2 PGto decipher how some new possibilities remain hidden in a particular                      "2 dGsituation and     2 G ;2  Gin human condition as such         J2 *Gand to work for the realization of          +2 4dGthese possibilities.      2 4GYetu D2 4&G, as Bergson rightly pointed out,         2 4#G 2 4/Git .2 4DGmight be the other      p2 GdCGway round: it抯 because one works for their realization th             .2 G@Gat these possibilitie      2 GGs V2 [d2Greveal themselves as such and give us hope.              2 [G  2 ndG 22 nOGAlthough some philosophers (for instance the Stoics or Spinoza) think                   2 d Ghope is  2 G z2 JGbut a dream or an imaginary consolation for he/she who suffers                  2 dYGwithout being wise enough to agree to his fate, hope remains a great force                       2 dWGin most lives. When human beings fight for justice or for curing terrible                    2 dGillneh 2 WGsses they do hope they will succeed and their hope is also for times to                 M2 d,Gcome which means they are able to tra            G2 (Gnscend their own finitude. It even        2 dGseems that w   )2 Githout hope no one    2 gG  2 pGc 2 y Gould live.    2 G  2 dG 2@2 #GFrom the biblical point of viee          2  Gw hope is  2 G 2 Gfirsth 2 G :2 Gjustified by God抯 promise        ---^2 d7Gto Abraham that he will become a great people               ---2 Gands ---2 /G s12 BGthat in him all the      d2 d;Gfamilies of the earth will be blessed (Genesis 12, 2               2 G-@2  #G3). We抣l see latter on that e       /2 1dGthe prophets have emp       m2 1#AGhasized the idea that human history is not a fate but t                 2 DdUGdepends on our agreeing to God抯 promise about a happier future for the                     2 Xd]GJewish people and for the families of the earth. This biblical hope also leads                      2 kd Gus to think    2 kG X2 k3Gabout death not as an ultimate defeat. It isl            2 kGG 2 kTGeven  2 kxG "2 kGsaid in the     2 dYGTalmud that one main question will be asked to us when we抣l arrive in the d                    ---&2 dGworld to come (     ---2  GHaOlam haba   --- 2 ^G)%2 cG, this question(   2 G 2 Gis 2 G (2 Gthe following one     2 G: 揇id    2 G 2 Gyou i 2 dGkeep 2 G 2  Ghope alive   2 G 2  Gin yourself   2 ;G &2 DGduring your life    2 G?  2 G  2 dG  2 dG 2U2 1GIn this paper I want to explain more in i           :2 Gdetails what does hope mean       2 G 2 d[Gin the Bible and especially according to the prophets since their vision of a                            ;2 d Ghappier future has been a r        _2 Q8Geference for many secular thinkers. This happier               U2 d1Gfuture has also been described as messianisp             2 Gm. "2 GI抣l turn to     2 AG .2 FGErnst Bloch as one      52 dGof these secular thinkers         2 9G Y2 G4Gand explain why he thought Marxism could be             22 .dGunderstood as a messian       b2 .5:Gic hope without any reference to a special Messiah               2 .G --GGGGGGGGGGGGFFFFFFFFFFFFEEEEEEEEEEEEDD脹諟.摋+,0 X`lt| A   !"#$%&'()*+,-./0123456789:;<=>?@ABCDEFGHIJKLMNOPQRSTUVWXYZ[\]^_`abcdefgijklmnoqrstuvwxyz{|}~Root Entry F 惂 < Data h1TablepL!WordDocument0SummaryInformation($DocumentSummaryInformation8CompObju  F#Microsoft Office Word 97-2003 文檔 MSWordDocWord.Document.89瞦